Our Gemara on Amud Beis discusses the concept of damages caused by fire. There is a principle known as “Isho Mishum Chiytzav”, which means that the fire is not merely treated as a possession that he must watch, but it is like his arrow. The action of sending a fire has implications as if he caused the damage directly from a physical action.
אָמַר רָבָא: קְרָא וּמַתְנִיתָא מְסַיַּיע לֵיהּ לְרַבִּי יוֹחָנָן. קְרָא – דִּכְתִיב: ״כִּי תֵצֵא אֵשׁ״ – תֵּצֵא מֵעַצְמָהּ, ״יְשַׁלֵּם הַמַּבְעִר אֶת הַבְּעֵרָה״ – שְׁמַע מִינַּהּ אִשּׁוֹ מִשּׁוּם חִצָּיו.
Rava said: A verse and a baraisa both support Rabbi Yoḥanan’s opinion. The verse supporting his opinion is as it is written: “If fire breaks out” (Exodus 22:5), indicating that the fire breaks out on its own; yet the verse continues, “the one who ignited the fire shall pay,” indicating that the fire was ignited by a person. Conclude from the verse that one’s liability for the damage caused by his fire is due to its similarity to damage caused by his arrows, as the resolution of the apparent inconsistency in the verse is that it relates to the individual as if he had himself started the blaze, and that is why he is obligated to pay for the damage.
Related to these verses, the Gemara (Bava Kama 60b) teaches:
״כִּי תֵצֵא אֵשׁ וּמָצְאָה קֹצִים״ – ״תֵּצֵא״ מֵעַצְמָהּ, ״שַׁלֵּם יְשַׁלֵּם הַמַּבְעִר אֶת הַבְּעֵרָה״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: עָלַי לְשַׁלֵּם אֶת הַבְּעֵרָה שֶׁהִבְעַרְתִּי –
In the verse that states: “If a fire breaks out, and catches in thorns” (Exodus 22:5), the term “breaks out” indicates that it breaks out by itself. Yet, the continuation of the verse states: “The one who kindled the fire shall pay compensation,” which indicates that he must pay only if the fire spreads due to his negligence. The verse can be explained allegorically: The Holy One, Blessed be He, said that although the fire broke out in the Temple due to the sins of the Jewish people, it is incumbent upon Me to pay restitution for the fire that I kindled.
אֲנִי הִצַּיתִּי אֵשׁ בְּצִיּוֹן, שֶׁנֶּאֱמַר: ״וַיַּצֶּת אֵשׁ בְּצִיּוֹן, וַתֹּאכַל יְסוֹדוֹתֶיהָ״; וַאֲנִי עָתִיד לִבְנוֹתָהּ בָּאֵשׁ, שֶׁנֶּאֱמַר: ״וַאֲנִי אֶהְיֶה לָהּ חוֹמַת אֵשׁ סָבִיב, וּלְכָבוֹד אֶהְיֶה בְתוֹכָהּ״.
I, God, kindled a fire in Zion, as it is stated: “The Lord has accomplished His fury, He has poured out His fierce anger; and He has kindled a fire in Zion, which has devoured its foundations” (Lamentations 4:11). And I will build it with fire in the future, as it is stated: “For I, says the Lord, will be for her a wall of fire round about; and I will be the glory in her midst” (Zechariah 2:9).
שְׁמַעְתְּתָא – פָּתַח הַכָּתוּב בְּנִזְקֵי מָמוֹנוֹ, וְסִיֵּים בְּנִזְקֵי גּוּפוֹ; לוֹמַר לָךְ: אִשּׁוֹ מִשּׁוּם חִצָּיו.
There is a halakha that can be learned from the verse in Exodus, as the verse begins with damage caused through one’s property: “If a fire breaks out,” and concludes with damage caused by one’s body: “The one who kindled the fire.” This indicates that when damage is caused by fire, it is considered as though the person who kindled the fire caused the damage directly with his body. That serves to say to you that the liability for his fire damage is due to its similarity to his arrows. Just as one who shoots an arrow and causes damage is liable because the damage was caused directly through his action, so too, one who kindles a fire that causes damage is liable because it is considered as though the damage were caused directly by his actions.
Maharshal (Netzach Yisrael 61) explains Hashem’s Middas Hadin as perfectly parallel to “Isho Mishum Chiytzav”. The fire sent out is considered a direct action and incurs liability. Though Hashem allowed the “fire”, the destructive forces of the invaders to destroy the Temple, in reality all forces in the world originate from him. Therefore, God himself will take responsibility to restore the Bais Hamikdash. Chasam Sofer (Mishpatim 27) explains this aggadah along similar lines. The “fire” is the evil inclination. Hashem takes responsibility for our sins and our nature, because really he is the owner of the fire. As it states in Berachos (31b-32a):
וְאָמַר רַבִּי אֶלְעָזָר: אֵלִיָּהוּ הֵטִיחַ דְּבָרִים כְּלַפֵּי מַעְלָה, שֶׁנֶּאֱמַר: ״וְאַתָּה הֲסִבֹּתָ אֶת לִבָּם אֲחֹרַנִּית״. אָמַר רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק: מִנַּיִן שֶׁחָזַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוֹדָה לוֹ לְאֵלִיָּהוּ, דִּכְתִיב: ״וַאֲשֶׁר הֲרֵעֹתִי״.
And on a similar note, Rabbi Elazar said that Elijah spoke impertinently toward God on High as well in his prayer at Mount Carmel, as it is stated: “Answer me, Lord, answer me, that this people will know that You are the Lord, God, and You have turned their hearts backward” (I Kings 18:37), claiming that God caused Israel to sin. On this topic, Rabbi Shmuel bar Rabbi Yitzḥak said: From where do we know that the Holy One, Blessed be He, ultimately conceded to Elijah that he was correct? As it is written in a future prophecy: “In that day, says the Lord, I will assemble the lame, and I will gather those who are abandoned and those with whom I have dealt in wickedness” (Micah 4:6). God states that He caused Israel to act wickedly.
What are we to make of these ideas psychologically? We are not alone in this journey. Though we may sometimes succumb to the evil parts of our nature, not only does God know us well but He made us that way and is partners with us. God knows that man must have conflicting drives in order to struggle and actualize his true freedom, that of meaningful and moral choice. It cannot be moral if there is no choice.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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